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For want of a voyage, a new life began. For the want of a dream, she travelled much further.
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Matt
Feb 2015
Form is emptiness
Emptiness is form
1. Sunyata (Emptiness) is the profound meaning of the Mahayana Teaching.
Two thousand five hundred years ago, the Buddha was able to realise "emptiness" (s. sunyata). By doing so he freed himself from unsatisfactoriness (s. dukkha). From the standpoint of enlightenment, sunyata is the reality of all worldly existences (s. dharma). It is the realisation of Bodhi — Prajna. From the standpoint of liberation, sunyata is the skilful means that disentangle oneself from defilement and unsatisfactoriness. The realisation of sunyata leads one to no attachment and clinging. It is the skilful means towards enlightenment and also the fruit of enlightenment.
There are two ways for us to understand this concept of sunyata in the Mahayana context. One way is to try to understand the explanation about its true nature. The other way is the realisation through practice. What we are going to discuss now is about its true nature.
Mahayana teachings have always considered that the understanding of sunyata is an attainment which is extremely difficult and extraordinarily profound.
For example, in the Prajna Sutra it says "That which is profound, has sunyata and non-attachment as its significance. No form nor deeds, no rising nor falling, are its implications."
Again in the Dvadasanikaya Sastra (composed by Nagarjuna, translated to Chinese by Kumarajiva A.D. 408) it says: "The greatest wisdom is the so-called sunyata."
This sunyata, no creation, calmness and extinction (s. nirvana) is of a profound significance in the Mahayana teachings. Why do we see it as the most profound teaching? This is because there is no worldly knowledge, be it general studies, science or philosophy, that can lead to the attainment of the state of sunyata. The only path to its realisation is via the supreme wisdom of an impassionate and discriminating mind. It is beyond the common worldly understanding.
2. The Significance of Sunyata and Cessation
The Buddha always used the terms void, no rising and falling, calmness and extinction to explain the profound meaning of sunyata and cessation. The teachings of the Buddha that were described in words are generally common to worldly understandings. If one interprets the teachings superficially from the words and languages used, one will only gain worldly knowledge and not the deeper implication of the teachings. The teachings of the Buddha have their supra-mundane contexts that are beyond the worldly knowledge.
For example, sunyata and the state of nirvana where there is no rising nor falling, are interpreted by most people as a state of non-existence and gloom. They fail to realise that quite the opposite, sunyata is of substantial and positive significance.
The sutras often use the word "great void" to explain the significance of sunyata. In general, we understand the "great void" as something that contains absolutely nothing. However, from a Buddhist perspective, the nature of the "great void" implies something which does not obstruct other things, in which all matters perform their own functions. Materials are form, which by their nature, imply obstruction. The special characteristic of the "great void" is non-obstruction. The "great void" therefore, does not serve as an obstacle to them. Since the "great void" exhibits no obstructive tendencies, it serves as the foundation for matter to function. In other words, if there was no "great void" nor characteristic of non-obstruction, it would be impossible for the material world to exist and function.
The "great void" is not separated from the material world. The latter depends on the former. We can state that the profound significance of sunyata and the nature of sunyata in Buddhism highlights the "great void’s" non-obstructive nature.
Sunyata does not imply the "great void". Instead, it is the foundation of all phenomena (form and mind). It is the true nature of all phenomena, and it is the basic principle of all existence. In other words, if the universe’s existence was not empty nor impermanent, then all resulting phenomena could not have arisen due to the co-existence of various causes and there would be no rising nor falling. The nature of sunyata is of positive significance!
Calmness and extinction are the opposite of rising and falling. They are another way to express that there is no rising and falling. Rising and falling are the common characteristics of worldly existence. All phenomena are always in the cycle of rising and falling. However, most people concentrate on living (rising). They think that the universe and life are the reality of a continuous existence.
Buddhism on the other hand, promotes the value of a continuous cessation (falling). This cessation does not imply that it ceases to exist altogether. Instead, it is just a state in the continuous process of phenomena. In this material world, or what we may call this "state of existence", everything eventually ceases to exist. Cessation is definitely the home of all existences. Since cessation is the calm state of existence and the eventual refuge of all phenomena, it is also the foundation for all activities and functions.
The Amitabha Buddha who was, and is, revered and praised by Buddhists around the world, radiates indefinite light and life from this "state of cessation". This state is a continuous process of calmness. It will be the eventual refuge for us all. If we think carefully about the definitions of calmness and extinction, then we can deduce that they are the true natural end-points of rising and falling. The true nature of the cycle of rising and falling is calmness and extinction. Because of this nature, all chaos and conflicts in the state of rising and falling will eventually cease. This is attainable by the realisation of prajna.
3. Contemplating the Implications of Sunyata and Stillness (Nirvana) by Observing Worldly Phenomena
All existences exhibit void-nature and nirvana-nature. These natures are the reality of all existence. To realise the truth, we have to contemplate and observe our worldly existence. We cannot realise the former without observing the latter. Consider this Heart Sutra extract, "Only when Avalokitesvara Bodhisattva practised the deep course of wisdom of Prajna Paramita did he come to realise that the five skandhas (aggregates, and material and mental objects) were void."
Profound wisdom leads us to the realisation that all existences are of void-nature. The sutras demonstrate that the profound principle can be understood by contemplating and observing the five skandhas. We cannot realise the truth by seeking something beyond the material and mental world. The Buddha, using his perfect wisdom, observed worldly existence from various implications and aspects, and came to understand all existences.
In summary, there are three paths to this observation:
a) We should observe the preceding state and the current state of conditions. i.e., Observation according to the concept of time.
b) We should observe existences according to their interrelationships. i.e., Observation via the concept of space (either two or three-dimensions).
c) We should observe the true nature of all myriad beings. This is like observing the worldly existences of a point, a line and an area. Those with supreme wisdom understand the true nature of all worldly existences by observing vertically the relationships between the preceding and current conditions, and horizontally the interrelationships. Then we can understand the true meaning of void-nature and nirvana-nature.
3.1 By observing the preceding-stage and the current-stage conditions, we can verify the Law of Impermanence of all worldly existences. All existences, be they material or mental, be they the material world, or the physical or mental states of sentient beings, are subject to continuous change.
The world may have certain states of beings where they stay static or are in equilibrium on a temporary basis (for example hibernation). But when we observe them with supreme wisdom, we will find that not only do they keep changing on a yearly basis, but also that this change applies to even every briefest moment. After the current state of conditions have ceased to exist, the newly-formed state materialises. This is the state of rising and falling. The rising and falling of each small moment reveals that all existences are ever-moving and ever-changing.
Conventional scholars have a very good explanation of these ever-changing worldly conditions. However they, including the practitioners of dharma, try to make sense of the reality from the ever-changing worldly existences. That is, they are fooled by the material existences and are not able to understand the deeper truth of all existences.
Only those with the supreme wisdom of the Buddha and Mahabodhisattvas realise and understand that all existences are illusions. They understand that existences are not real from the observation of the flow of changing existences. The numerous illusionary existences may well be diverse and confusing, arising and decaying. But when we look into their true nature, we will find them void and of nirvana-nature.
On the other hand, since all existences are of nirvana-nature, they appear from the perspective of time, to be ever-changing. They never stay the same even for the briefest moment. Impermanence implies existences do not have a permanent entity. This is another implication of the nature of sunyata and stillness.
3.2 From observations of existence via inter-relationships, we can conclude that nothing is independent of the Law of Causation, and that everything is without ego. For example, the Buddha explains that the individual sentient being is composed of physical, physiological and psychological phenomena. The so called ego is a deluded illusion which does not exist in reality. Its existence depends on the combination of both physical and mental factors. It is a union of organic phenomena. Thus we call it the empirical ego. It is a mistake to cling to it as an infatuated ego.
The Indian concept of the supreme spirit implies someone who rules. The spirit is the ruler who is independent of is self-dependent and all causes. In other words, the spirit is the one who is free from all primary and secondary causes (for physical and mental aspects). The spirit is the one who has the soul of his own body and mind. This is the ego or supreme spirit that the theologists cling to. From their view point, the only way to avoid physical and mental decay is to be self-determined and self-sovereign. In this way, the supreme being can stay permanent in the cycle of reincarnation, and return to the absolute reality by liberating himself from life and death.
But from the profound contemplation and wisdom of the Buddha and Mahabodhisattvas, we know there is no such reality. Instead, egolessness (non-self) is the only path to understand the reality of the deluded life. All existences are subject to the Law of Causes and Conditions. These include the smallest particles, the relationship between the particles, the planets, and the relationship between them, up to and including the whole universe! From the smallest particles to the biggest matter, there exists no absolute independent identity.
Egolessness (non-self) implies the void characteristics of all existence. Egolessness (non-self) signifies the non-existence of permanent identity for self and existence (Dharma). Sunyata stresses the voidness characteristic of self and existence (Dharma). Sunyata and egolessness possess similar attributes. As we have discussed before, we can observe the profound significance of sunyata from the perspective of inter-dependent relationships. Considering dharma-nature and the condition of nirvana, all existences are immaterial and of a void-nature. Then we see each existence as independent of each other. But then we cannot find any material that does exist independent of everything else. So egolessness also implies void-nature!
3.3 From the observation of all existences, we can infer the theory of nirvana and the complete cessation of all phenomena. From the viewpoint of phenomena, all existences are so different from each other, that they may contradict each other. They are so chaotic. In reality, their existence is illusionary and arises from conditional causation. They seem to exist on one hand, and yet do not exist on the other. They seem to be united, but yet they are so different to one another. They seem to exist and yet they do cease! Ultimately everything will return to harmony and complete calmness. This is the nature of all existence. It is the final resting place for all. If we can understand this reality and remove our illusions, we can find this state of harmony and complete calmness.
All our contradictions, impediments and confusion will be converted to equanimity. Free from illusion, complete calmness will be the result of attaining nirvana. The Buddha emphasised the significance of this attainment and encouraged the direct and profound contemplation on void-nature. He said, "Since there is no absolute self-nature thus every existence exhibits void-nature. Because it is void, there is no rising nor falling. Since there is no rising nor falling, thus everything was originally in complete calmness. Its self-nature is nirvana."
From the viewpoint of time and space, we can surmise that all existences are impermanent, all existences have no permanent self, and nirvana is the result of the cessation of all existences - the Three Universal Characteristics. But there are not three different truths. Instead, they are the characteristics of the only absolute truth and the ultimate reality. This is the explanation of Dharma-nature and the condition of nirvana. The three characteristics are the one characteristic, and vice versa!
We may cultivate our meditation, contemplating the impersonality of all existences. This will lead us to enlightenment via the path of voidness. Contemplating nirvana and complete calmness leads to enlightenment by the path of immaterial form. Contemplating the impermanence of all existences, leads us to enlightenment by the path of inactivity (no desire).
The Three Universal Characteristics are the other implications of Dharma-nature and nirvana. The paths to enlightenment are also the same cause of absolute reality. All of them return to the Dharma-nature and the condition of nirvana. In short, the teachings of the Buddha start from the observation and contemplation of all worldly phenomena. They are like thousands of streams of water competing with each other, and flowing from the top of the mountains to the bottom. Eventually, all of them return to the ocean of voidness and nirvana.
4. Sunyata and Cessation is the Truth (Nature) of All Existences.
All existences that are recognised by worldly understanding, whether materially, spiritually or intellectually, have always been misunderstood by us. We cling to them as real, physically existing and permanent. Actually, they are only unreal names.
The more precise meaning of the term "unreal name" is "assumption" or "hypothesis". It is an empirical name. It is formed by the combination of various causes and effects. (These include the effects of mental consciousness.) It does not exist by itself. Everything exists relatively. Thus, what is the ultimate truth? If we investigate existence further, we realise that all existences are empty. This is the fundamental characteristic and reality of all existence. It is ultimate and absolute. But we should not think that empty means nothing. It implies the disentanglement from the worldly misunderstanding of the existence of self, identity, and the realisation of the absolute.
In the Sutras and Abhidharma, the worldly understandings are sometimes referred to as all phenomena (Dharma). Sunyata is referred to as "Dharma-nature", and hence there is a distinction between "phenomena" and "Dhamma-nature". However, this is only an expedient explanation that helps us to realise the truth of sunyata through the phenomena of all existences.
We should not think that "existence" and "nature"; or the "phenomena of Dharma" and "Dharma-nature" are something contradictory. They are just concepts needed to understand the implication of sunyata.
We may analyse the exp
Emptiness is form
1. Sunyata (Emptiness) is the profound meaning of the Mahayana Teaching.
Two thousand five hundred years ago, the Buddha was able to realise "emptiness" (s. sunyata). By doing so he freed himself from unsatisfactoriness (s. dukkha). From the standpoint of enlightenment, sunyata is the reality of all worldly existences (s. dharma). It is the realisation of Bodhi — Prajna. From the standpoint of liberation, sunyata is the skilful means that disentangle oneself from defilement and unsatisfactoriness. The realisation of sunyata leads one to no attachment and clinging. It is the skilful means towards enlightenment and also the fruit of enlightenment.
There are two ways for us to understand this concept of sunyata in the Mahayana context. One way is to try to understand the explanation about its true nature. The other way is the realisation through practice. What we are going to discuss now is about its true nature.
Mahayana teachings have always considered that the understanding of sunyata is an attainment which is extremely difficult and extraordinarily profound.
For example, in the Prajna Sutra it says "That which is profound, has sunyata and non-attachment as its significance. No form nor deeds, no rising nor falling, are its implications."
Again in the Dvadasanikaya Sastra (composed by Nagarjuna, translated to Chinese by Kumarajiva A.D. 408) it says: "The greatest wisdom is the so-called sunyata."
This sunyata, no creation, calmness and extinction (s. nirvana) is of a profound significance in the Mahayana teachings. Why do we see it as the most profound teaching? This is because there is no worldly knowledge, be it general studies, science or philosophy, that can lead to the attainment of the state of sunyata. The only path to its realisation is via the supreme wisdom of an impassionate and discriminating mind. It is beyond the common worldly understanding.
2. The Significance of Sunyata and Cessation
The Buddha always used the terms void, no rising and falling, calmness and extinction to explain the profound meaning of sunyata and cessation. The teachings of the Buddha that were described in words are generally common to worldly understandings. If one interprets the teachings superficially from the words and languages used, one will only gain worldly knowledge and not the deeper implication of the teachings. The teachings of the Buddha have their supra-mundane contexts that are beyond the worldly knowledge.
For example, sunyata and the state of nirvana where there is no rising nor falling, are interpreted by most people as a state of non-existence and gloom. They fail to realise that quite the opposite, sunyata is of substantial and positive significance.
The sutras often use the word "great void" to explain the significance of sunyata. In general, we understand the "great void" as something that contains absolutely nothing. However, from a Buddhist perspective, the nature of the "great void" implies something which does not obstruct other things, in which all matters perform their own functions. Materials are form, which by their nature, imply obstruction. The special characteristic of the "great void" is non-obstruction. The "great void" therefore, does not serve as an obstacle to them. Since the "great void" exhibits no obstructive tendencies, it serves as the foundation for matter to function. In other words, if there was no "great void" nor characteristic of non-obstruction, it would be impossible for the material world to exist and function.
The "great void" is not separated from the material world. The latter depends on the former. We can state that the profound significance of sunyata and the nature of sunyata in Buddhism highlights the "great void’s" non-obstructive nature.
Sunyata does not imply the "great void". Instead, it is the foundation of all phenomena (form and mind). It is the true nature of all phenomena, and it is the basic principle of all existence. In other words, if the universe’s existence was not empty nor impermanent, then all resulting phenomena could not have arisen due to the co-existence of various causes and there would be no rising nor falling. The nature of sunyata is of positive significance!
Calmness and extinction are the opposite of rising and falling. They are another way to express that there is no rising and falling. Rising and falling are the common characteristics of worldly existence. All phenomena are always in the cycle of rising and falling. However, most people concentrate on living (rising). They think that the universe and life are the reality of a continuous existence.
Buddhism on the other hand, promotes the value of a continuous cessation (falling). This cessation does not imply that it ceases to exist altogether. Instead, it is just a state in the continuous process of phenomena. In this material world, or what we may call this "state of existence", everything eventually ceases to exist. Cessation is definitely the home of all existences. Since cessation is the calm state of existence and the eventual refuge of all phenomena, it is also the foundation for all activities and functions.
The Amitabha Buddha who was, and is, revered and praised by Buddhists around the world, radiates indefinite light and life from this "state of cessation". This state is a continuous process of calmness. It will be the eventual refuge for us all. If we think carefully about the definitions of calmness and extinction, then we can deduce that they are the true natural end-points of rising and falling. The true nature of the cycle of rising and falling is calmness and extinction. Because of this nature, all chaos and conflicts in the state of rising and falling will eventually cease. This is attainable by the realisation of prajna.
3. Contemplating the Implications of Sunyata and Stillness (Nirvana) by Observing Worldly Phenomena
All existences exhibit void-nature and nirvana-nature. These natures are the reality of all existence. To realise the truth, we have to contemplate and observe our worldly existence. We cannot realise the former without observing the latter. Consider this Heart Sutra extract, "Only when Avalokitesvara Bodhisattva practised the deep course of wisdom of Prajna Paramita did he come to realise that the five skandhas (aggregates, and material and mental objects) were void."
Profound wisdom leads us to the realisation that all existences are of void-nature. The sutras demonstrate that the profound principle can be understood by contemplating and observing the five skandhas. We cannot realise the truth by seeking something beyond the material and mental world. The Buddha, using his perfect wisdom, observed worldly existence from various implications and aspects, and came to understand all existences.
In summary, there are three paths to this observation:
a) We should observe the preceding state and the current state of conditions. i.e., Observation according to the concept of time.
b) We should observe existences according to their interrelationships. i.e., Observation via the concept of space (either two or three-dimensions).
c) We should observe the true nature of all myriad beings. This is like observing the worldly existences of a point, a line and an area. Those with supreme wisdom understand the true nature of all worldly existences by observing vertically the relationships between the preceding and current conditions, and horizontally the interrelationships. Then we can understand the true meaning of void-nature and nirvana-nature.
3.1 By observing the preceding-stage and the current-stage conditions, we can verify the Law of Impermanence of all worldly existences. All existences, be they material or mental, be they the material world, or the physical or mental states of sentient beings, are subject to continuous change.
The world may have certain states of beings where they stay static or are in equilibrium on a temporary basis (for example hibernation). But when we observe them with supreme wisdom, we will find that not only do they keep changing on a yearly basis, but also that this change applies to even every briefest moment. After the current state of conditions have ceased to exist, the newly-formed state materialises. This is the state of rising and falling. The rising and falling of each small moment reveals that all existences are ever-moving and ever-changing.
Conventional scholars have a very good explanation of these ever-changing worldly conditions. However they, including the practitioners of dharma, try to make sense of the reality from the ever-changing worldly existences. That is, they are fooled by the material existences and are not able to understand the deeper truth of all existences.
Only those with the supreme wisdom of the Buddha and Mahabodhisattvas realise and understand that all existences are illusions. They understand that existences are not real from the observation of the flow of changing existences. The numerous illusionary existences may well be diverse and confusing, arising and decaying. But when we look into their true nature, we will find them void and of nirvana-nature.
On the other hand, since all existences are of nirvana-nature, they appear from the perspective of time, to be ever-changing. They never stay the same even for the briefest moment. Impermanence implies existences do not have a permanent entity. This is another implication of the nature of sunyata and stillness.
3.2 From observations of existence via inter-relationships, we can conclude that nothing is independent of the Law of Causation, and that everything is without ego. For example, the Buddha explains that the individual sentient being is composed of physical, physiological and psychological phenomena. The so called ego is a deluded illusion which does not exist in reality. Its existence depends on the combination of both physical and mental factors. It is a union of organic phenomena. Thus we call it the empirical ego. It is a mistake to cling to it as an infatuated ego.
The Indian concept of the supreme spirit implies someone who rules. The spirit is the ruler who is independent of is self-dependent and all causes. In other words, the spirit is the one who is free from all primary and secondary causes (for physical and mental aspects). The spirit is the one who has the soul of his own body and mind. This is the ego or supreme spirit that the theologists cling to. From their view point, the only way to avoid physical and mental decay is to be self-determined and self-sovereign. In this way, the supreme being can stay permanent in the cycle of reincarnation, and return to the absolute reality by liberating himself from life and death.
But from the profound contemplation and wisdom of the Buddha and Mahabodhisattvas, we know there is no such reality. Instead, egolessness (non-self) is the only path to understand the reality of the deluded life. All existences are subject to the Law of Causes and Conditions. These include the smallest particles, the relationship between the particles, the planets, and the relationship between them, up to and including the whole universe! From the smallest particles to the biggest matter, there exists no absolute independent identity.
Egolessness (non-self) implies the void characteristics of all existence. Egolessness (non-self) signifies the non-existence of permanent identity for self and existence (Dharma). Sunyata stresses the voidness characteristic of self and existence (Dharma). Sunyata and egolessness possess similar attributes. As we have discussed before, we can observe the profound significance of sunyata from the perspective of inter-dependent relationships. Considering dharma-nature and the condition of nirvana, all existences are immaterial and of a void-nature. Then we see each existence as independent of each other. But then we cannot find any material that does exist independent of everything else. So egolessness also implies void-nature!
3.3 From the observation of all existences, we can infer the theory of nirvana and the complete cessation of all phenomena. From the viewpoint of phenomena, all existences are so different from each other, that they may contradict each other. They are so chaotic. In reality, their existence is illusionary and arises from conditional causation. They seem to exist on one hand, and yet do not exist on the other. They seem to be united, but yet they are so different to one another. They seem to exist and yet they do cease! Ultimately everything will return to harmony and complete calmness. This is the nature of all existence. It is the final resting place for all. If we can understand this reality and remove our illusions, we can find this state of harmony and complete calmness.
All our contradictions, impediments and confusion will be converted to equanimity. Free from illusion, complete calmness will be the result of attaining nirvana. The Buddha emphasised the significance of this attainment and encouraged the direct and profound contemplation on void-nature. He said, "Since there is no absolute self-nature thus every existence exhibits void-nature. Because it is void, there is no rising nor falling. Since there is no rising nor falling, thus everything was originally in complete calmness. Its self-nature is nirvana."
From the viewpoint of time and space, we can surmise that all existences are impermanent, all existences have no permanent self, and nirvana is the result of the cessation of all existences - the Three Universal Characteristics. But there are not three different truths. Instead, they are the characteristics of the only absolute truth and the ultimate reality. This is the explanation of Dharma-nature and the condition of nirvana. The three characteristics are the one characteristic, and vice versa!
We may cultivate our meditation, contemplating the impersonality of all existences. This will lead us to enlightenment via the path of voidness. Contemplating nirvana and complete calmness leads to enlightenment by the path of immaterial form. Contemplating the impermanence of all existences, leads us to enlightenment by the path of inactivity (no desire).
The Three Universal Characteristics are the other implications of Dharma-nature and nirvana. The paths to enlightenment are also the same cause of absolute reality. All of them return to the Dharma-nature and the condition of nirvana. In short, the teachings of the Buddha start from the observation and contemplation of all worldly phenomena. They are like thousands of streams of water competing with each other, and flowing from the top of the mountains to the bottom. Eventually, all of them return to the ocean of voidness and nirvana.
4. Sunyata and Cessation is the Truth (Nature) of All Existences.
All existences that are recognised by worldly understanding, whether materially, spiritually or intellectually, have always been misunderstood by us. We cling to them as real, physically existing and permanent. Actually, they are only unreal names.
The more precise meaning of the term "unreal name" is "assumption" or "hypothesis". It is an empirical name. It is formed by the combination of various causes and effects. (These include the effects of mental consciousness.) It does not exist by itself. Everything exists relatively. Thus, what is the ultimate truth? If we investigate existence further, we realise that all existences are empty. This is the fundamental characteristic and reality of all existence. It is ultimate and absolute. But we should not think that empty means nothing. It implies the disentanglement from the worldly misunderstanding of the existence of self, identity, and the realisation of the absolute.
In the Sutras and Abhidharma, the worldly understandings are sometimes referred to as all phenomena (Dharma). Sunyata is referred to as "Dharma-nature", and hence there is a distinction between "phenomena" and "Dhamma-nature". However, this is only an expedient explanation that helps us to realise the truth of sunyata through the phenomena of all existences.
We should not think that "existence" and "nature"; or the "phenomena of Dharma" and "Dharma-nature" are something contradictory. They are just concepts needed to understand the implication of sunyata.
We may analyse the exp
Mydriasis Aletheia
Sep 2016
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asleep course skies crime surely grow depression write loose fair ecstasy knew dreaming humanity waves share taken simply faith playing sands view fix winter afraid began wise welcome comprehension sought late big zero table says bliss changed repetition everybody blame unto maze understanding mr explore states ignore addiction venture define teenage american humans billion she's wasn't 'til sonder walk smile tonight speak dance skin blood breathe fears illuminate worse peace girl crave easily emotions feelings **** having force ways lets catch meet hair doors worlds hearts destroy heard walking near hurricane wisdom lights second suicide ignorance fresh waking sadness grand happiness appear rising scared save join adventure neon outside alike liberty particles wonderful compounds killed somebody grace merely closer company desert master twisted realm respect trance ridiculous *** exile pondering noble dangerous absurd nation progress culture contradiction perceive irish urban 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ethics survived definition reasoning internet feedback vibrancy serotonin cyclone hacker sardonic surreality virtuality here's he's sunyata temporality ******'s empathos apotheotelos flash shining green forever anger carry son moon selfish written supposed feed ya quite loop hooked pure feet hole paper flag sick voice burning attention fly utter wicked tremble endless form infinity talking piece shores verse chest rules food placed plan hallelujah called gun fading drinking emotional measure inspiration suffering belong west read sly instead bear erase furious shame conclusion drunk roll ******* depressed calls taught died defined tire everyday answers sacred acknowledge speaks perfection games ground spoke stood motion sway keeping pretend hell movement magic park key spin kick sake jump hanging animal begins orange streetlights fade crazy honest warp puppet chained survive apathy chains claim prey science diamonds begging grip tale hang powerful wonderland heal dealing plant twice painful daylight mastery desires recall school conviction miracle yearn empyreal weekend actual court value chalk hurts humankind rabbit eggs potential offers temporary pupil atlas nostalgia serenity happens yearning ponder hypothesis worthy witnessed ideas azure tools alpha curiosity consume singularity typhoon revelation stimulant liberate application projection criminals communication throes fraternity enables actuality starshine ethos apotheosis sardonicism aren't mind's teleology empatheon entheos hear mydriatic transcendention fight tear ash minutes wanna taking nights forgot tales lest desire lust darkest single shine slow allow destruction money comes anxiety contemplate nostalgic offer continue happen ink brings brave created holding create thunder produce talk sail philosopher creating distant illuminating drive dancing ease wishing higher pass excuse figure essence angel hopes child ahead sigh using door vast loves awaits strong tornado ok sorrow immortal ghosts certain remains stained insane reached lot discovered plain poison streets killing ending tried session vs poor woke stare watching grass slick emptiness falling box painter series children virtues awareness clean rolling reach advice heavens rend half cherish bay started relax focus laughed ashamed fiend melody drop exhale void occurs beneath win chose robes thrall shield ended sons normal sunrise road forged onward burden actions unlike colors curious street observe chosen silence shades returns technology race vengeance swept bag civilization strive reconcile trouble cloud described replaced substances whilst finding euphoria dear chemistry events deal message eternal masses beliefs vision apparent honestly dr seeing idea domain soar books frames rule law pleasures eat dread bare blaze raise compassion kindness wandered objects expressed sin declare mistake smoking drum heavenly honor lands fountain renew happening aspect gotten issues divinity teach matters pills goal follows significant job romantic gazed envelope elements identity group sell foolish lucid dimensions brothers owe education november difficult recognition express properties glitter considering illusion appreciate discover resonance derived transcendental buzz notion risk scares riot rainy teaching drizzle direct experiences elation normality quote evolution versus lamplight method reflective endeavour cloth eats teenagers eventually haul club result relative breed threat subjective concerning solstice interpretations allows rational ultimately basis aligned numbness hypocrite charade morality dope chaser continuum undead exploits aeons research freeman appropriate ion ****** teachings dilation binge beatific intuitive transcendent escapism psychedelia metaphysical beta untitled mescaline otherworldly dreampt contextual experiential symbiosis codex dissociation cybernetic weren't life's let's mirror's well-being any-more entheogenic junkiedom signifiers mescalito zero-summing won't 'pataphysics window million pair logic alright whisper stone walls notice fun picture lips whispering dying wanting hands pull remained pieces poems built push house choices united turns blessed lucky drifted sane demons demon external slowly worst angels town needs needed drifting watched abyss crimson liquid arch planes add souls questions leads flicker thousand swallow note strings player despair offering realms drift caressing enter gentle closed bodies letter beat gorgeous indescribable smiling laughing probably pick grown shade precious shooting background yesterday woman ocean sober lead clothed ghost flows turned conscience alphabet contain spun luck atmosphere vagabond completely surprise rock creed drawn book autumn rays spinning bottle early regrets lake kids sad acceptance stuck melancholy formed slip draw clearly scars collapse del sit satisfied jungle realized bunch favourite laid fit breaks notes plans anyways spoken produced echoes den trees steps ugly cover explained glance stole gazing current raised travel scratch haunts played women apathetic conquest naught goodbye midnight asking passed waste loss fallen rapture absolute positive walked mistakes lately bound patience nurture fog stranger men wants prevent forfeit asks arose easy quick sing allowed prove pitch mad closest deeply tides praying root poets sentence pulse nightmare deem coffee commit golden insert mock innocent whispers offend low tea strength captured attack stories baseline joint innocence neural chemicals plains blanket dripping reflect blink concepts psychosis plucked tidal radiance roar bathed wonders thrown moves suffer unspoken exists glad shroud plunge scorn bane asunder enslaved harvest possibly fail allure drank danger unsaid veil gravity assume sum receive bloom reveal odd whispered likes news fractured wisely gathered seraphim intention wrought plane weeks mere haunting aspects ha distance hungry eternally swaying eden foretold breach advance pains balance design event forgive significance confidence error alter paying unreality cost chronology thoroughly resembles vivid steal poetic illegal understands maelstrom temples amidst perpetual lesson pathos behold reborn produces scale heaviness ascend talked **** forsake valuable andor relinquish dismiss usually kid nervous sort fierce disguise demands abandon encourage avoid minor relentless identify loneliness web alchemy cosmic rhyme coil suffered basking dropped standard spark mates hearth swore steam myth native wonderfully occasionally solace ventures determination galaxy opportunity justify political prophecy steadfast healthy forsaken chapter facebook worried ex struggle shatter gentleman including convinced profit comfortable twine deity responsible adrift sage fortune immortality theft damage examine deliverance ultimate immersion response access test physics magnitude occur member relation acts theme signal shivers mire coin planet anybody vicious nirvana pendent applause glimmering benediction consuming glint refrain renewal myths manifest nocturnal reflections limitations teenager naturally material matrix columbine giveth inseparable singular proving lifestyle coherence humane ideals starlight sincerely prudence underworld infamous perspective presented pretends excitation viewed regard enhanced zen reverence arcadia theory realization typing construct statement subjugated exploration vote hazy reaper **** streetlight artificial trespass definitive device exceed complex finality surreal petrol proposition inspiring totality originally recurring narcotic cometh juxtaposition reckoning represent inability proclamation syntax continuity nevermind avoidance irrelevant veracious arcadian commence rumination aesthetics ubiquitous nonetheless variable exploit experiencing underlying villain cola rictus ketamine corporeal electronic graciously input cannabis manifestation comprised socially proportionate insofar ethical hedonism junkies vicissitudes cognitive determining psychiatrist palindrome lucidity remix reduction dissociative reclamation detract aer enhancement intoxicants qualia world's shouldn't wouldn't other's nothing's man's summer's today's who'd everybody's y'all 'the all's t'was ethereality thought's drug's noumenon skystruck shroom alexithymia transhuman you- -the in-between self-sufficiency -one zed's 15 11 liminality immanence adrenergic symbionts sublimeoblivious medina's buckfast psychonautes determinative serotonergic psychedelos skyglow cyclica 5-ht2a noumena pharmahuasca jeans role proper loud aching grows concrete cruel strains conversation ill paint wet couple calling mouth kiss senses case keeper torn pause middle setting whats pulling bone reminds likely remind wrath karma reading sunlight prone ***** phrase enemy familiar levels careful source adolescent small straight driving courage rush flaw suppose starting deny stayed weary worship trust turbulent troubled letting absence leaving wearing college proclaim spirits gather ear lady hey garden boys winning alcohol pay foolishly banish song cross encounters plays belonging famous shift burst alice tunes hood flickers glimpse gleam fleeting grant ride deja vu anticipation spot switch boyfriend order faded wrapped definitely short fish beach clock older dusted block station anchor longest deserve passing mark awhile lovers muse ache island totally existing comfort pride phone greek apollo bleeding unknown psychic powder remembrance tree train helps painted gambling tide tired acting blow build apologies silver fabric especially suspense band cascade flawless heat hunger nearly numb bread bright minus wide looks differently dive beating veins settle turning couch holds saying impression suspension meaningless plastic rich pointless occupied brief tiger sticks stones mask cake bitter concentrate drown forbidden shell dry walks unless regardless moved type shirt lone burns songs negative momentary staying police swing unseen ability analysis worries determined dreamt sink hopelessly chances abuse palm week existed ignorant blind dice sheep agree joke spy spill odds immeasurable *** pushing wanderlust softly midst presents blade guided ripped round ball lovely rhythms beats cars glaze wash fates evening vein gloss juvenile sides faces graces month circular rung wheel rises permeates father supreme portal liked rip fades october sitting grin showing surrounded explored opened confused wall quietly deftly scene sighs lingering radio altered evaporated suns dreamed vibration important appetite exactly devil inhabiting brains ordinary beckons constant local organic soothing linger meditation moonlight lads height ethereal simplicity kinda cigarette suggest violence blew bombs arise trips predict surface guy movements grey car stepped large bank forward landed lied ancient purely crash direction inspired release warned melodic rhythmic telling mysticism blues riddle blur floating drama neck lover nerve poisonous glare factory wage character suburbia escaped gates suspended followed pierced hall marks ruled influence functioning contained losing stopping effect electronica relate fed temper facts dependent malleable convey bent delve horror wolves won lacking certainly fooled temple oblivious watches extension molecular random subtlety rem price sear covers truths judging stage frost conditions victory millennium realised confront trickster eve daughter defines awoke terror remembere
Composed on 00:53, 21/09/2016 using Hello Poetry's 'Words' algorithm. We don't assume this means something.